In like manner also let wives be subject to their husbands: that if any believe not the word, they may be won without the word, by the conversation of the wives.

Similiter et mulieres subditæ sint viris suis: ut etsi qui non credunt verbo, per mulierem conversationem sine verbo lucrifiant:

You, too, who are wives must be submissive to your husbands. Some of these still refuse credence to the word; it is for their wives to win them over, not by word but by example;

Considering your chaste conversation with fear.

considerantes in timore castam conversationem vestram.

by the modesty and reverence they observe in your demeanour.

Whose adorning let it not be the outward plaiting of the hair, or the wearing of gold, or the putting on of apparel:

Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus:

Your beauty must lie, not in braided hair, not in gold trinkets, not in the dress you wear,

But the hidden man of the heart in the incorruptibility of a quiet and a meek spirit, which is rich in the sight of God.

sed qui absconditus est cordis homo, in incorruptibilitate quieti, et modesti spiritus, qui est in conspectu Dei locuples.

but in the hidden features of your hearts, in a possession you can never lose, that of a calm and tranquil spirit; to God’s eyes, beyond price.

For after this manner heretofore the holy women also, who trusted in God, adorned themselves, being in subjection to their own husbands:

Sic enim aliquando et sanctæ mulieres, sperantes in Deo, ornabant se, subjectæ propriis viris.

It was thus that the holy women of old time adorned themselves, those women who had such trust in God, and paid their husbands such respect.

As Sara obeyed Abraham, calling him lord: whose daughters you are, doing well, and not fearing any disturbance.

Sicut Sara obediebat Abrahæ, dominum eum vocans: cujus estis filiæ benefacientes, et non pertimentes ullam perturbationem.

Think how obedient Sara was to Abraham, how she called him her lord; if you would prove yourselves her children, live honestly, and let no anxious thoughts disturb you.

Ye husbands, likewise dwelling with them according to knowledge, giving honour to the female as to the weaker vessel, and as to the co-heirs of the grace of life: that your prayers be not hindered.

Viri similiter cohabitantes secundum scientiam, quasi infirmiori vasculo muliebri impartientes honorem, tamquam et cohæredibus gratiæ vitæ: ut non impediantur orationes vestræ.

You, too, who are husbands must use marriage considerately, paying homage to woman’s sex as weaker than your own. The grace of eternal life belongs to both, and your prayers must not suffer interruption.

And in fine, be ye all of one mind, having compassion one of another, being lovers of the brotherhood, merciful, modest, humble:

In fine autem omnes unanimes, compatientes fraternitatis amatores, misericordes, modesti, humiles:

In a word, think the same thoughts, all of you, and share the same feelings; be lovers of the brethren. I would see you tender-hearted, modest, and humble,

Not rendering evil for evil, nor railing for railing, but contrariwise, blessing: for unto this are you called, that you may inherit a blessing.

non reddentes malum pro malo, nec maledictum pro maledicto, sed e contrario benedicentes: quia in hoc vocati estis, ut benedictionem hæreditate possideatis.

not repaying injury with injury, or hard words with hard words, but blessing those who curse you. This God’s call demands of you, and you will inherit a blessing in your turn.

For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile.

Qui enim vult vitam diligere, et dies videre bonos, coërceat linguam suam a malo, et labia ejus ne loquantur dolum.

Yes, long life and prosperous days, who would have these for the asking? My counsel is, keep thy tongue clear of harm, and thy lips free from every treacherous word.

Let him decline from evil, and do good: let him seek after peace and pursue it:

Declinet a malo, et faciat bonum: inquirat pacem, et sequatur eam:

Neglect the call of evil, and rather do good; let peace be all thy quest and aim.

Because the eyes of the Lord are upon the just, and his ears unto their prayers: but the countenance of the Lord upon them that do evil things.

quia oculi Domini super justos, et aures ejus in preces eorum: vultus autem Domini super facientes mala.

On the upright, the Lord’s eye ever looks favourably; his ears are open to their pleading. Perilous is his frown for the wrong-doers.

And who is he that can hurt you, if you be zealous of good?

Et quis est qui vobis noceat, si boni æmulatores fueritis?

And who is to do you wrong, if only what is good inspires your ambitions?

But if also you suffer any thing for justice’ sake, blessed are ye. And be not afraid of their fear, and be not troubled.

Sed et si quid patimini propter justitiam, beati. Timorem autem eorum ne timueritis, et non conturbemini.

If, after all, you should have to suffer in the cause of right, yours is a blessed lot. Do not be afraid or disturbed at their threats;

But sanctify the Lord Christ in your hearts, being ready always to satisfy every one that asketh you a reason of that hope which is in you.

Dominum autem Christum sanctificate in cordibus vestris, parati semper ad satisfactionem omni poscenti vos rationem de ea, quæ in vobis est, spe.

enthrone Christ as Lord in your hearts. If anyone asks you to give an account of the hope which you cherish, be ready at all times to answer for it,

But with modesty and fear, having a good conscience: that whereas they speak evil of you, they may be ashamed who falsely accuse your good conversation in Christ.

Sed cum modestia, et timore, conscientiam habentes bonam: ut in eo, quod detrahunt vobis, confundantur, qui calumniantur vestram bonam in Christo conversationem.

but courteously and with due reverence. What matters is that you should have a clear conscience; so the defamers of your holy life in Christ will be disappointed in their calumny.

For it is better doing well (if such be the will of God) to suffer, than doing ill.

Melius est enim benefacientes (si voluntas Dei velit) pati, quam malefacientes.

It may be God’s will that we should suffer for doing right; better that, than for doing wrong.

Because Christ also died once for our sins, the just for the unjust: that he might offer us to God, being put to death indeed in the flesh, but enlivened in the spirit,

Quia et Christus semel pro peccatis nostris mortuus est, justus pro injustis, ut nos offerret Deo, mortificatus quidem carne, vivificatus autem spiritu.

It was thus that Christ died as a ransom, paid once for all, on behalf of our sins, he the innocent for us the guilty, so as to present us in God’s sight. In his mortal nature he was done to death, but endowed with fresh life in his spirit,

In which also coming he preached to those spirits that were in prison:

In quo et his, qui in carcere erant, spiritibus veniens prædicavit:

and it was in his spirit that he went and preached to the spirits who lay in prison.

Which had been some time incredulous, when they waited for the patience of God in the days of Noe, when the ark was a building: wherein a few, that is, eight souls, were saved by water.

qui increduli fuerant aliquando, quando exspectabant Dei patientiam in diebus Noë, cum fabricaretur arca: in qua pauci, id est octo animæ, salvæ factæ sunt per aquam.

Long before, they had refused belief, hoping that God would be patient with them, in the days of Noe. That ark which Noe was then building, in which a few souls, eight in all, found refuge as they passed through the waves,

Whereunto baptism being of the like form, now saveth you also: not the putting away of the filth of the flesh, but the examination of a good conscience towards God by the resurrection of Jesus Christ.

Quod et vos nunc similis formæ salvos fecit baptisma: non carnis depositio sordium, sed conscientiæ bonæ interrogatio in Deum per resurrectionem Jesu Christi.

was a type of the baptism which saves us now. Our baptism is not a putting away of outward defilement; it is the test which assures us of a good conscience before God, through the resurrection of Jesus Christ.

Who is on the right hand of God, swallowing down death, that we might be made heirs of life everlasting: being gone into heaven, the angels and powers and virtues being made subject to him.

Qui est in dextera Dei, deglutiens mortem ut vitæ æternæ hæredes efficeremur: profectus in cælum subjectis sibi angelis, et potestatibus, et virtutibus.

He sits, now, at the right hand of God, annihilating death, to make us heirs of eternal life; he has taken his journey to heaven, with all the angels and powers and princedoms made subject under his feet.